Log in

Relevant bibliographies by topics / Plato's Dialogues / Journal articles

To see the other types of publications on this topic, follow the link: Plato's Dialogues.

Journal articles on the topic 'Plato's Dialogues'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Plato's Dialogues.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Corlett, J. Angelo. "Interpreting Plato's dialogues." Classical Quarterly 47, no. 2 (December 1997): 423–37. http://dx.doi.org/10.1093/cq/47.2.423.

Full text

Abstract:

The history of scholarship, philosophical or otherwise, about Plato and his writings reveals a quandary pertaining to the interpretation of the contents of Plato's dialogues. To understand Plato one must come to terms with this problem: how ought Plato's writings to be interpreted?

APA, Harvard, Vancouver, ISO, and other styles

2

Wolfsdorf, D. "The historical reader of Plato's Protagoras." Classical Quarterly 48, no. 1 (May 1998): 126–33. http://dx.doi.org/10.1093/cq/48.1.126.

Full text

Abstract:

The popular question why Plato wrote dramatic dialogues, which is motivated by a just fascination and perplexity for contemporary scholars about the unique form of the Platonic texts, is confused and anachronistic; for it judges the Platonic texts qua philosophical texts in terms of post–Platonic texts not written in dramatic dialogic form. In comparison with these, the form of Platos early aporetic dialogues is highly unusual. Yet, in its contemporary milieu, the form of Platonic literature is relatively normal. Dramatic dialogue was the most popular form of Attic literature in the late fifth and fourth centuries. This explains why Plato wrote dramatic dialogues.

APA, Harvard, Vancouver, ISO, and other styles

3

Zoller, Coleen. "Interpreting Plato's Dialogues (review)." Journal of the History of Philosophy 45, no. 3 (2007): 486–87. http://dx.doi.org/10.1353/hph.2007.0073.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

RORTY, AMÉLIE OKSENBERG. "Plato's Counsel on Education." Philosophy 73, no. 2 (April 1998): 157–78. http://dx.doi.org/10.1017/s0031819198000163.

Full text

Abstract:

Plato's dialogues can be read as a carefully staged exhibition and investigation of paideia, education in the broadest sense, including all that affects the formation of character and mind. The twentieth century textbook Plato — the Plato of the Myth of the Cave and the Divided Line, the ascent to the Good through Forms and Ideas — is but one of his elusive multiple authorial personae, each taking a different perspective on his investigations. As its focused problems differ, each Platonic dialogue exhibits a somewhat different model for learning; each adds a distinctive dimension to Plato's fully considered counsel for education. Setting aside the important difficult questions about the chronological sequence in which the dialogues were written and revised, we can trace the argumentative rationale of Plato's fully considered views on paideia, on who should be educated by whom for what, on the stages and presuppositions of different kinds of learning. Those views are inextricably connected with his views about the structure of the soul, about the virtues and the politeia that can sustain a good life; and about cosmology and metaphysics.

APA, Harvard, Vancouver, ISO, and other styles

5

Sollenberger, Michael G., and Leonard Brandwood. "The Chronology of Plato's Dialogues." Classical World 86, no. 1 (1992): 72. http://dx.doi.org/10.2307/4351248.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Davis, Michael. "On the Coherence of Plato's Philosophers." Review of Politics 80, no. 2 (2018): 241–46. http://dx.doi.org/10.1017/s0034670517001255.

Full text

Abstract:

AbstractBecause Plato's Philosophers: The Coherence of the Dialogues is such a monumental book, understanding its own coherence is a daunting task. The dialogue Theaetetus has as its theme the problem of knowledge, and so the part of Plato's Philosophers that deals with the Theaetetus seems a promising place to begin to think through what Zuckert's book means to be as a whole. In the Theaetetus we learn how knowledge, as a story that must begin and unfold for us in time, while necessarily partial, provides indirect, if imperfect, access to the whole and leads to a kind of self- knowledge. Plato makes this self-knowledge, the true goal of philosophy, most fully manifest in the drama of the life of his philosopher, Socrates, to which Plato's Philosophers, in meticulously tracing the dramatic order of the dialogues, means to provide access.

APA, Harvard, Vancouver, ISO, and other styles

7

van Deusen, Nancy. "The Image of the Harp and Trecento Reception of Plato's Phaedo." Florilegium 7, no. 1 (January 1985): 155–78. http://dx.doi.org/10.3138/flor.7.010.

Full text

Abstract:

Until recently, “Platonism” as a concept had been fairly well-established: in all likelihood nothing new would come out of looking carefully into the early translations of Plato’s dialogues. Generally, it was thought that all of the dialogues — with the exception of Plato's Timaeus, available in Chalcidius’ partial translation and extensive commentary, and, for example, also in the subsequent twelfth-century commentary by William of Conches — were translated from Greek into Latin and hence were influential only in the course of the fifteenth century, particularly due to the efforts of the Florentine humanist, Marsilio Ficino.

APA, Harvard, Vancouver, ISO, and other styles

8

Deretic, Irina. "Logos and Plato's question on method." Theoria, Beograd 50, no. 3 (2007): 7–28. http://dx.doi.org/10.2298/theo0703007d.

Full text

Abstract:

At first glance, Plato saw 'his method' as different processes and procedures The author of the paper attempts to show that all of these procedures are interrelated and that Plato kept on elaborating, supplementing and fine-tuning his methodological reflections. The procedure of giving a definition dominates his early dialogues, as well as the questioning and refutation of the various opinions of Socrates' interlocutors. In the Meno and the Phaedo, Plato introduces and practices the hypothetical method which was used by the mathematicians of those times. The dialogue Republic represents the turning point in his methodology. Therein Plato gives the most comprehensive description of the dialectical method and, simultaneously, foreshadows the method of division which he develops and practices in later dialogues.

APA, Harvard, Vancouver, ISO, and other styles

9

Mosimann, Robert William. "A Revised Chronology of Plato's Dialogues." Philosophical Inquiry 32, no. 3 (2010): 23–60. http://dx.doi.org/10.5840/philinquiry2010323/42.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Yonezawa, Shigeru. "Socratic Courage in Plato's Socratic Dialogues." British Journal for the History of Philosophy 20, no. 4 (July 2012): 645–65. http://dx.doi.org/10.1080/09608788.2012.679784.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Carter, Robert E. "Socratic Education in Plato's Early Dialogues." Teaching Philosophy 11, no. 2 (1988): 177–79. http://dx.doi.org/10.5840/teachphil198811248.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

Heinaman, Robert. "Self-Predication in Plato's Middle Dialogues." Phronesis 34, no. 1-3 (1989): 56–79. http://dx.doi.org/10.1163/156852889x00035.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

이기백. "'to metrion' in Plato's Later Dialogues." Sogang Journal of Philosophy 26, no. ll (August 2011): 95–121. http://dx.doi.org/10.17325/sgjp.2011.26..95.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Konrádová, Veronika. "Homer and Hesiod in Plato's Dialogues." Aither 7, no. 14 (September 30, 2015): 84–99. http://dx.doi.org/10.5507/aither.2015.016.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Burnyeat, M. F. "DRAMATIC ASPECTS OF PLATO'S PROTAGORAS." Classical Quarterly 63, no. 1 (April 24, 2013): 419–22. http://dx.doi.org/10.1017/s0009838812000547.

Full text

Abstract:

In the course of its 53 Stephanus pages Plato's Protagoras uses the verb διαλέγεσθαι 32 times: a frequency considerably greater than that of any other dialogue. The next largest total is 21 occurrences in the Theaetetus (68 Stephanus pages). In the vast bulk of the Republic διαλέγεσθαι occurs just 20 times over 294 Stephanus pages. The ratios are striking. In the Protagoras the verb turns up on average once every 1.65 Stephanus pages; in the Theaetetus once every 3.25 pages; in the Republic only once every 14.7. The statistics reflect a fact evident to any reader of the Protagoras and Theaetetus, that the first of these dialogues is Plato's most sustained treatment of the comparative merits of the many different forms of διαλέγεσθαι, the second his most ambitious exhibition of the type of dialectic (as he has taught us to call it) with which Socrates there wins his contest against Protagoras. It is the former dialogue that interests me here.

APA, Harvard, Vancouver, ISO, and other styles

16

Delcomminette, Sylvain. "ODYSSEUS AND THE HOME OF THE STRANGER FROM ELEA." Classical Quarterly 64, no. 2 (November 20, 2014): 533–41. http://dx.doi.org/10.1017/s0009838814000111.

Full text

Abstract:

Not very long ago, Plato's Sophist was often presented as a dialogue devoted to the problem of being and not-being, entangled with limited success in an inquiry into the nature of the sophist. Thanks to the renewal of interest in the dramatic form of Plato's dialogues, recent works have shown that this entanglement is far from ill-conceived or anecdotal. However, the inquiry into the sophist is itself introduced by another question, concerning the nature of the Stranger from Elea himself. I would like to show that this question and the way in which it is raised in the prologue may themselves shed light on the relations between the many threads which run across this very complex dialogue.

APA, Harvard, Vancouver, ISO, and other styles

17

Morgan, Kathryn A., and Ruby Blondell. "The Play of Character in Plato's Dialogues." Classical World 99, no. 1 (2005): 92. http://dx.doi.org/10.2307/4353021.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Andriopoulos, D. Z. "Epistemological Concepts and Problems in Plato's Dialogues." Philosophical Inquiry 36, no. 1 (2012): 51–70. http://dx.doi.org/10.5840/philinquiry2012361/25.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Bollert, David. "The Wonder of Humanity in Plato's Dialogues." Kritike: An Online Journal of Philosophy 4, no. 1 (June 1, 2010): 174–98. http://dx.doi.org/10.25138/4.1.a.12.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Blank, David L. "The Arousal of Emotion in Plato's Dialogues." Classical Quarterly 43, no. 2 (December 1993): 428–39. http://dx.doi.org/10.1017/s000983880003994x.

Full text

Abstract:

In Aeschines' dialogue Alcibiades, Socrates sees his brilliant young partner's haughty attitude towards the great Themistocles. Thereupon he gives an encomium of Themistocles, a man whose wisdom and arete, great as they were, could not save him from ostracism by his own people. This encomium has an extraordinary effect on Alcibiades: he cries and in his despair places his head upon Socrates' knee, realizing that he is nowhere near as good a man as Themistocles (Aesch., Ale. fr. 9 Dittm. = Ael. Aristid. 286.2). Aeschines later has Socrates say that he would have been foolish to think he could have helped Alcibiades by virtue of any art or knowledge, but nonetheless by some divine dispensation he has, in virtue of the eros he felt for the youth, been allowed to make him better (fr. lla, c Dittm. = Ael. Aristid., Rhet. 17).

APA, Harvard, Vancouver, ISO, and other styles

21

Clark, Stephen. "Plato's Philosophers: The Coherence of the Dialogues." British Journal for the History of Philosophy 19, no. 4 (July 2011): 811–15. http://dx.doi.org/10.1080/09608788.2011.583425.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

baker, jennifer. "Interpreting Plato's Dialogues - by J. Angelo Corlett." Philosophical Books 49, no. 2 (April 2008): 142–43. http://dx.doi.org/10.1111/j.1468-0149.2008.459_1.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Depew, David J. "Plato's Dialogues: New Studies and Interpretation (review)." Journal of the History of Philosophy 33, no. 3 (1995): 509–11. http://dx.doi.org/10.1353/hph.1995.0054.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Collins, Susan D., and Devin Stauffer. "The Challenge of Plato's Menexenus." Review of Politics 61, no. 1 (1999): 85–115. http://dx.doi.org/10.1017/s003467050002814x.

Full text

Abstract:

Only recently have students of political theory begun to pay attention to Plato's Menexenus, and it deserves this closer study. In this article, it is argued that the dialogue is best read as Plato's at least quasi—serious critique of Pericle' famous Funeral Oration, and that a comparison of these two works leads to a paradoxical discovery. For by presenting Socrates in the Menexenus as a defender of a restrained and traditional politics against the bold imperialism of Pericles, Plato presents a figure who is hard to square with the dialectical critic of the city found in dialogues like the Apology. Whether there is nonetheless some thread tying Socrates' venture at political rhetoric to his signature form of philosophy is the deepest question posed by the Menexenus and one which offers new insight on Plato's complex view of the relation between politics and philosophy.

APA, Harvard, Vancouver, ISO, and other styles

25

Emlyn-Jones, C. "Dramatic structure and cultural context in Plato's Laches." Classical Quarterly 49, no. 1 (May 1999): 123–38. http://dx.doi.org/10.1093/cq/49.1.123.

Full text

Abstract:

The characters in Plato's Socratic Dialogues and the sociocultural beliefs and assumptions they present have a historical dramatic setting which ranges over the last quarter of the fifth century b.c.—the period of activity of the historical Socrates. That this context is to an extent fictional is undeniable; yet this leaves open the question what the dramatic interplay of (mostly) dead politicians, sophists, and other Socratic associates—not forgetting Socrates himself—signifies for the overall meaning and purpose of individual Dialogues. Are we to assume, with a recent study, that Plato is entirely concerned with his contemporary world and is, as it were, borrowing his characters from the fifth century, or does the fiction reveal something of his real involvement in the values and debates of the recent past? The aim of this paper is to argue that a detailed study of the characterization and dramatic structure of one particular Dialogue, Laches, strongly suggests that Plato is using a perceived tension between past and present to generate not only a philosophical argument but also a commentary on the cultural and political world of late fifth-century Athens and in particular Socrates’ position within it.

APA, Harvard, Vancouver, ISO, and other styles

26

Salkever, Stephen G. "Socrates' Aspasian Oration: The Play of Philosophy and Politics in Plato's Menexenus." American Political Science Review 87, no. 1 (March 1993): 133–43. http://dx.doi.org/10.2307/2938961.

Full text

Abstract:

Plato's Menexenus is overlooked, perhaps because of the difficulty of gauging its irony. In it, Socrates recites a funeral oration he says he learned from Aspasia, describing events that occurred after the deaths of both Socrates and Pericles' mistress. But the dialogue's ironic complexity is one reason it is a central part of Plato's political philosophy. In both style and substance, Menexenus rejects the heroic account of Athenian democracy proposed by Thucydides' Pericles, separating Athenian citizenship from the quest for immortal glory; its picture of the relationship of philosopher to polis illustrates Plato's conception of the true politikos in the Statesman. In both dialogues, philosophic response to politics is neither direct rule nor apolitical withdrawal. Menexenus presents a Socrates who influences politics indirectly, by recasting Athenian history and thus transforming the terms in which its political alternatives are conceived.

APA, Harvard, Vancouver, ISO, and other styles

27

KURKE, LESLIE. "Plato, Aesop, and the Beginnings of Mimetic Prose." Representations 94, no. 1 (2006): 6–52. http://dx.doi.org/10.1525/rep.2006.94.1.6.

Full text

Abstract:

ABSTRACT This paper traces out the lineaments of a popular Aesop tradition behind and within Plato's characterization of Socrates in his dialogues. It attempts thereby to expose the mimetic origins of philosophic prose writing (at least partly) in the lowly and abjected fabular discourse of Aesop, which Platonic dialogue strategically appropriates and disavows to constitute ““philosophy”” as an autonomous, transcendent domain of inquiry.

APA, Harvard, Vancouver, ISO, and other styles

28

Svetlov, Roman. "Theology in the context of the dramatic nature of Plato's dialogues." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, no. 2 (2021): 856–67. http://dx.doi.org/10.25205/1995-4328-2021-15-2-856-867.

Full text

Abstract:

The so-called «dramatic approach» to the interpretation of Plato's texts provides us with some additional tools to explore his theological concepts. The article examines possible ways to connect with each other two "theologies" that are found in Plato's dialogues: static theology from the intelligible universe, and dynamic theology from the visible universe, which is in constant genesis. From the point of view of the «dramatic» approach, we must constantly keep in mind the various assessments of the problems posed by Plato's Socrates and other characters in the dialogues in order to have a complete picture of the analyzed matter. To reconcile these two "theologies", the description of the ambivalent nature of the human soul in «Lysis» plays a basic role, which is also confirmed in other Platonic texts.

APA, Harvard, Vancouver, ISO, and other styles

29

Clark, Sherman. "An Apology for Lawyers: Socrates and the Ethics of Persuasion." Michigan Law Review, no. 117.6 (2019): 1001. http://dx.doi.org/10.36644/mlr.117.6.apology.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Davis, Michael. "Making Something from Nothing: On Plato's Hipparchus." Review of Politics 68, no. 4 (October 27, 2006): 547–63. http://dx.doi.org/10.1017/s0034670506000222.

Full text

Abstract:

Plato's Hipparchus is generally not taken particularly seriously; it is thought either spurious or negligible. Yet its theme, love of the good, places it at the summit of philosophy, at least as Socrates presents it in the Republic. Why, then, is such a slight writing the locus of the discussion of so monumental a question? As is so often the case in Platonic dialogues, in the Hipparchus, we find our way to the deepest questions by way of reflecting on the puzzles revealed in apparently superficial particulars. The most obvious such puzzle in the Hipparchus is its title, for Hipparchus is not a participant in the dialogue but rather the famous, or perhaps infamous, character for whom it is named.

APA, Harvard, Vancouver, ISO, and other styles

31

Andriopoulos, D. Z. "Theories of Aesthesis and Mneme in Plato's Dialogues." Philosophical Inquiry 27, no. 1 (2005): 58–81. http://dx.doi.org/10.5840/philinquiry2005271/26.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Parry, Richard D. "Paradigms, Characteristics, and Forms in Plato's Middle Dialogues." Apeiron 34, no. 1 (January 2001): 1–36. http://dx.doi.org/10.1515/apeiron.2001.34.1.1.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Morgan, Kathryn A. "The Play of Character in Plato's Dialogues (review)." Classical World 99, no. 1 (2005): 92–93. http://dx.doi.org/10.1353/clw.2006.0015.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Waugh, Joanne. "The Play of Character in Plato's Dialogues (review)." Journal of the History of Philosophy 41, no. 4 (2003): 553–54. http://dx.doi.org/10.1353/hph.2003.0070.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Sedley, David. "An Introduction to Plato's Theory of Forms." Royal Institute of Philosophy Supplement 78 (July 2016): 3–22. http://dx.doi.org/10.1017/s1358246116000333.

Full text

Abstract:

AbstractThis lecture was designed as an introduction to Plato's theory of Forms. Reference is made to key passages of Plato's dialogues, but no guidance on further reading is offered, and numerous controversies about the theory's interpretation are left in the background. An initial sketch of the theory's origins in the inquiries of Plato's teacher Socrates is followed by an explanation of the Forms’ primary characteristic, Plato's metaphysical separation of them from the sensible world. Other aspects discussed include the Forms’ metaphysical relation to sensible particulars, their ‘self-predication’, and the range of items that have Forms. Finally, the envisaged structure of the world of Forms is illustrated by a look at Plato's famous Cave simile.

APA, Harvard, Vancouver, ISO, and other styles

36

Stern-Gillet, Suzanne. "On (mis)interpreting Plato's Ion." Phronesis 49, no. 2 (2004): 169–201. http://dx.doi.org/10.1163/1568528041475176.

Full text

Abstract:

AbstractPlato's Ion, despite its frail frame and traditionally modest status in the corpus, has given rise to large exegetical claims. Thus some historians of aesthetics, reading it alongside page 205 of the Symposium, have sought to identify in it the seeds of the post-Kantian notion of 'art' as non-technical making, and to trace to it the Romantic conception of the poet as a creative genius. Others have argued that, in the Ion, Plato has Socrates assume the existence of a technē of poetry. In this article, these claims are challenged on exegetical and philosophical grounds. To this effect, Plato's use of poiētēs and poiēsis in the Symposium is analysed, the defining criteria of technē in the Ion and other dialogues are identified and discussed, and the 'Romantic' interpretation of the dialogue is traced to Shelley's tendentious translation of it. These critical developments lead to what is presented as a more faithful reading of the dialogue. In the Ion, it is claimed, Plato seeks to subvert the traditional status of poetry by having Socrates argue that poetry is both non-rational and non-cognitive in nature. In the third part of the article, suggestions are offered as to the contribution made by the Ion to the evolution of Plato's reflections on poetic composition, and particularly as to the reasons which later induced Plato to substitute the concept of mimesis for that of inspiration in his account of poetry.

APA, Harvard, Vancouver, ISO, and other styles

37

Hornsby, Roger A., and Michael C. Stokes. "Plato's Socratic Conversations: Drama and Dialectic in Three Dialogues." Classical World 81, no. 5 (1988): 406. http://dx.doi.org/10.2307/4350238.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Gellrich, Michelle. "Socratic Magic: Enchantment, Irony, and Persuasion in Plato's Dialogues." Classical World 87, no. 4 (1994): 275. http://dx.doi.org/10.2307/4351494.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Kahn, Charles H. "Plato's Charmides and the Proleptic Reading of Socratic Dialogues." Journal of Philosophy 85, no. 10 (1988): 541–49. http://dx.doi.org/10.5840/jphil1988851021.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Snider, Eric W. "Socratic Education in Plato's Early Dialogues. By Henry Teloh." Modern Schoolman 68, no. 1 (1990): 98–100. http://dx.doi.org/10.5840/schoolman199068114.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Wasmuth, Ellisif. "ΩΣΠΕΡ ΟΙ ΚΟΡYΒΑΝΤΙΩΝΤΕΣ: THE CORYBANTIC RITES IN PLATO'S DIALOGUES." Classical Quarterly 65, no. 1 (April 2, 2015): 69–84. http://dx.doi.org/10.1017/s0009838814000925.

Full text

Abstract:

Plato makes explicit references to Corybantic rites in six of his dialogues, spanning from the so-called early Crito to the later Laws. In all but one of these an analogy is established between aspects of the Corybantic rites and some kind of λόγος: the words of the poets in the Ion, Lysias' speech in the Phaedrus, and the arguments of Euthydemus and Dionysodorus, the personified Laws and Socrates in the Euthydemus, Crito and Symposium respectively. Plato's use of Corybantic analogies is thus quite extensive. Indeed, according to Ivan M. Linforth, whose 1946 article is still the most rigorous treatment of our sources on Corybantic rites in classical Athens, Plato is our ‘principal witness concerning Corybantic rites and their function’.

APA, Harvard, Vancouver, ISO, and other styles

42

May, James, Michael Baum, and Susan Bewley. "Plato's Socratic dialogues and the epistemology of modern medicine." Journal of the Royal Society of Medicine 103, no. 12 (December 2010): 484–89. http://dx.doi.org/10.1258/jrsm.2010.100304.

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

Goldfarb, Barry E., Michael Stokes, and Tullio Maranhao. "Plato's Socratic Conversations: Drama and Dialectic in Three Dialogues." American Journal of Philology 110, no. 1 (1989): 161. http://dx.doi.org/10.2307/294960.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Press, Gerald A. (Gerald Alan). "Plato's Dialogues One by One. A Structural Interpretation (review)." Journal of the History of Philosophy 27, no. 3 (1989): 462–64. http://dx.doi.org/10.1353/hph.1989.0058.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

Castagnoli, Luca. "Philosophy." Greece and Rome 64, no. 2 (October 2017): 207–16. http://dx.doi.org/10.1017/s0017383517000134.

Full text

Abstract:

As A. K. Cotton acknowledges at the beginning of her monograph Platonic Dialogue and the Education of the Reader, ‘the idea that a reader's relationship with Plato's text is analogous to that of the respondent with the discussion leader’ within the dialogue, and ‘that we engage in a dialogue with the text almost parallel to theirs’, ‘is almost a commonplace of Platonic criticism’ (4). But Cotton has the merit of articulating this commonplace much more clearly and precisely than is often done, and of asking how exactly the dialogue between interlocutors is supposed to affect the dialogue of the reader with the text, and what kind of reader response Plato is inviting. Not surprisingly, her starting point is Plato's notorious (written) concerns about written texts expressed in the Phaedrus: ‘writing cannot contain or convey knowledge’, and will give to the ‘receiver’ the mistaken perception that he or she has learned something – that is, has acquired knowledge – from reading (6–7). She claims that the Phaedrus also suggests, however, that a written text, in the right hands, ‘may have a special role to play in awakening the soul of its receiver towards knowledge’ (17). I have no doubt that Plato thought as much, but Cotton's reference to the language of hupomnēmata at 276d3, and to the way in which sensible images act as hupomnēmata for the recollection of the Forms earlier in the dialogue, fails to support her case: Socrates remarks in that passage that writings can serve only as ‘reminders’ for their authors (16). The book's central thesis is that the way in which writing can awaken the reader's soul ‘towards knowledge’ is not by pointing the reader, however indirectly, implicitly, non-dogmatically, or even ironically, towards the right views, but by developing the reader/learner's ‘ability to engage in a certain way’ in dialectical inquiry (26). The familiar developments between ‘early’, ‘middle’, and ‘late’ dialogues are thus accepted but seen as part of a single coherent educational project towards the reader's/learner's full development of what Cotton calls ‘dialectical virtue’. Plato's reader is invited to treat the characterization of the interlocutors within the dialogues, and the description of their dialectical behaviour, ‘as a commentary on responses appropriate and inappropriate in the reader’ (28). Cotton's programme, clearly sketched in Chapter 1, is ambitious and sophisticated, and is carried out with impressive ingenuity in the following six chapters (the eighth and final chapter, besides summarizing some of the book's conclusions, introduces a notion of ‘civic virtue’ which does not appear to be sufficiently grounded on the analyses in the rest of the book). An especially instructive aspect of her inquiry is the attention paid to the ‘affective’ dimension of the interlocutor's and reader's responses: through the representation of the interlocutors in his written dialogues, and the labours to which he submits us as readers, Plato teaches us that ‘the learner's engagement must be cognitive-affective in character; and it involves a range of specific experiences, including discomfort, frustration, anger, confusion, disbelief, and a desire to flee’ (263). Perhaps because of her belief that what the Platonic dialogues are about is not philosophical views or doctrines but a process of education in ‘dialectical virtue’, Cotton has remarkably little to say concerning the psychological and epistemological underpinnings of the views on, and methods of, education which she attributes to Plato. The Cave allegory in the Republic, which is unsurprisingly adopted as an instructive image of Plato's insights on learning and educational development in Chapter 2, is discussed without any reference to the various cognitive stages which the phases of the ascent in and outside the Cave are meant to represent. Two central features of Plato's conception of learning identified by Cotton – the individual learner's own efforts and participation, and the necessity of some trigger to catalyse the learning process (263) – are not connected, as one might well have expected, to the ‘theory of recollection’ or the related imagery of psychic pregnancy or Socratic midwifery. Even Cotton's laudable stress on the ‘affective’ aspects of the learning process could have been helpfully complemented by some consideration of Platonic moral psychology. Despite these reservations, and the unavoidable limitations and oversimplifications involved in any attempt to characterize Plato's corpus as one single, unified project, I believe that readers with an interest in Platonic writing and method will benefit greatly from Cotton's insightful inquiry.

APA, Harvard, Vancouver, ISO, and other styles

46

Buzzetti, Eric. "Plato Through Homer: Poetry and Philosophy in the Cosmological Dialogues." Canadian Journal of Political Science 37, no. 3 (September 2004): 775–77. http://dx.doi.org/10.1017/s0008423904420101.

Full text

Abstract:

Plato Through Homer: Poetry and Philosophy in the Cosmological Dialogues, Zdravko Planinc, Columbia: University of Missouri Press, 2003, pp. xii, 134Professor Planinc analyzes in this monograph three of Plato's dialogues: the Timaeus, the Critias and the Phaedrus. His primary aim is to show that their structure and poetic imagery is modelled after that of important episodes of Homer's Odyssey. In Planinc's words, Plato consciously “refigures” the “literary tropes” of the Odyssey, and this fact is of central importance to interpreting these dialogues properly (13).

APA, Harvard, Vancouver, ISO, and other styles

47

Kahn, Charles. "Why Is the Sophist a Sequel to the Theaetetus?" Phronesis 52, no. 1 (2007): 33–57. http://dx.doi.org/10.1163/156852807x177959.

Full text

Abstract:

AbstractThe Theaetetus and the Sophist both stand in the shadow of the Parmenides, to which they refer. I propose to interpret these two dialogues as Plato's first move in the project of reshaping his metaphysics with the double aim of avoiding problems raised in the Parmenides and applying his general theory to the philosophy of nature. The classical doctrine of Forms is subject to revision, but Plato's fundamental metaphysics is preserved in the Philebus as well as in the Timaeus. The most important change is the explicit enlargement of the notion of Being to include the nature of things that change.This reshaping of the metaphysics is prepared in the Theaetetus and Sophist by an analysis of sensory phenomena in the former and, in the latter, a new account of Forms as a network of mutual connections and exclusions. The division of labor between the two dialogues is symbolized by the role of Heraclitus in the former and that of Parmenides in the latter. Theaetetus asks for a discussion of Parmenides as well, but Socrates will not undertake it. For that we need the visitor from Elea. Hence the Theaetetus deals with becoming and flux but not with being; that topic is reserved for Eleatic treatment in the Sophist. But the problems of falsity and Not-Being, formulated in the first dialogue, cannot be resolved without the considerations of truth and Being, reserved for the later dialogue. That is why there must be a sequel to the Theaetetus.

APA, Harvard, Vancouver, ISO, and other styles

48

Cherry, Kevin M. "A Series of Footnotes to Plato's Philosophers." Review of Politics 80, no. 2 (2018): 257–69. http://dx.doi.org/10.1017/s0034670517001267.

Full text

Abstract:

AbstractIn her magisterial Plato's Philosophers, Catherine Zuckert presents a radically new interpretation of Plato's dialogues. In doing so, she insists we must overcome reading them through the lens of Aristotle, whose influence has obscured the true nature of Plato's philosophy. However, in her works dealing with Aristotle's political science, Zuckert indicates several advantages of his approach to understanding politics. In this article, I explore the reasons why Zuckert finds Aristotle a problematic guide to Plato's philosophy as well as what she sees as the character and benefits of Aristotle's political theory. I conclude by suggesting a possible reconciliation between Zuckert's Aristotle and her Plato, insofar as both the Socrates whom Plato made his hero and Aristotle agree that political communities will rarely direct citizens toward virtue by means of law and that we must instead look to informal means of doing so.

APA, Harvard, Vancouver, ISO, and other styles

49

Thomas, Christine, and Hugh H. Benson. "Socratic Wisdom: The Model of Knowledge in Plato's Early Dialogues." Philosophical Review 110, no. 4 (October 2001): 590. http://dx.doi.org/10.2307/3182596.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

RHEE, Kee-Baek. "The Good Life According to Nature in Plato's Later Dialogues." Journal of the Daedong Philosophical Association 74 (March 31, 2016): 1–24. http://dx.doi.org/10.20539/deadong.2016.74.01.

Full text

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!